عَنكَ
Appears 8 times in Quran
Occurrences in Quran
Found 8 verses containing "عَنكَ".
وَلَن تَرْضَىٰ عَنكَ ٱلْيَهُودُ وَلَا ٱلنَّصَٰرَىٰ حَتَّىٰ تَتَّبِعَ مِلَّتَهُمْ ۗ قُلْ إِنَّ هُدَى ٱللَّهِ هُوَ ٱلْهُدَىٰ ۗ وَلَئِنِ ٱتَّبَعْتَ أَهْوَآءَهُم بَعْدَ ٱلَّذِى جَآءَكَ مِنَ ٱلْعِلْمِ ۙ مَا لَكَ مِنَ ٱللَّهِ مِن وَلِىٍّ وَلَا نَصِيرٍ
2:146; 13:38.
2:146; 13:38.
2:112.
2:146; 13:38.
Important Words:
ملة (creed) is derived from مل and means, among other things, religion; law of Shari‘ah; the right way (Lane).
اھواء (evil desires) is the plural of ھوی (an evil desire). The verb ھوی means, he or it fell or descended or came down from a higher position to a lower one. It also means, it rose or ascended. الھوی means, a desire; an evil or low desire; an evil inclination; love and attachment اتبع ھواہ means, he followed his evil inclination, i.e. swerved from the way of rectitude (Aqrab & Lane).
Commentary:
The words, if thou follow their evil desires, though apparently addressed to the Holy Prophet, are really general in their application, being meant for his followers. The Holy Prophet has been described in the Quran as a model for mankind and a paragon of perfection (3:32; 33:22) and therefore he was infinitely above the possibility of complying with the evil wishes of the Jews and the Christians concerning the guidance he had directly received from God. At several other places in the Quran, the same form of address has been used. This is done to emphasize the importance of the commandment which is seemingly addressed to the Holy Prophet but is really meant for his followers (see 17:24). This mode of address is not peculiar to the Quran. In the Bible we come across similar instances (e.g. Deut. 16:21, 22).
e
2:146; 13:38.
a
2:112.
b
2:146; 13:38.
127
Important Words:
ملة (creed) is derived from مل and means, among other things, religion; law of Shari‘ah; the right way (Lane).
اھواء (evil desires) is the plural of ھوی (an evil desire). The verb ھوی means, he or it fell or descended or came down from a higher position to a lower one. It also means, it rose or ascended. الھوی means, a desire; an evil or low desire; an evil inclination; love and attachment اتبع ھواہ means, he followed his evil inclination, i.e. swerved from the way of rectitude (Aqrab & Lane).
Commentary:
The words, if thou follow their evil desires, though apparently addressed to the Holy Prophet, are really general in their application, being meant for his followers. The Holy Prophet has been described in the Quran as a model for mankind and a paragon of perfection (3:32; 33:22) and therefore he was infinitely above the possibility of complying with the evil wishes of the Jews and the Christians concerning the guidance he had directly received from God. At several other places in the Quran, the same form of address has been used. This is done to emphasize the importance of the commandment which is seemingly addressed to the Holy Prophet but is really meant for his followers (see 17:24). This mode of address is not peculiar to the Quran. In the Bible we come across similar instances (e.g. Deut. 16:21, 22).
a
2:146; 13:38.
وَإِذَا قِيلَ لَهُمْ تَعَالَوْا۟ إِلَىٰ مَآ أَنزَلَ ٱللَّهُ وَإِلَى ٱلرَّسُولِ رَأَيْتَ ٱلْمُنَٰفِقِينَ يَصُدُّونَ عَنكَ صُدُودًا
63:6.
63:6
63:6.
c
63:6.
a
63:6.
a
63:6
إِذْ قَالَ ٱللَّهُ يَٰعِيسَى ٱبْنَ مَرْيَمَ ٱذْكُرْ نِعْمَتِى عَلَيْكَ وَعَلَىٰ وَٰلِدَتِكَ إِذْ أَيَّدتُّكَ بِرُوحِ ٱلْقُدُسِ تُكَلِّمُ ٱلنَّاسَ فِى ٱلْمَهْدِ وَكَهْلًا ۖ وَإِذْ عَلَّمْتُكَ ٱلْكِتَٰبَ وَٱلْحِكْمَةَ وَٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ ۖ وَإِذْ تَخْلُقُ مِنَ ٱلطِّينِ كَهَيْـَٔةِ ٱلطَّيْرِ بِإِذْنِى فَتَنفُخُ فِيهَا فَتَكُونُ طَيْرًۢا بِإِذْنِى ۖ وَتُبْرِئُ ٱلْأَكْمَهَ وَٱلْأَبْرَصَ بِإِذْنِى ۖ وَإِذْ تُخْرِجُ ٱلْمَوْتَىٰ بِإِذْنِى ۖ وَإِذْ كَفَفْتُ بَنِىٓ إِسْرَٰٓءِيلَ عَنكَ إِذْ جِئْتَهُم بِٱلْبَيِّنَٰتِ فَقَالَ ٱلَّذِينَ كَفَرُوا۟ مِنْهُمْ إِنْ هَٰذَآ إِلَّا سِحْرٌ مُّبِينٌ
3:49.
3:50.
2:88; 2:254.
3:47.
在摇篮里讲话这个动作意指在童年时期讲智慧和孝顺的话。伊撒讲这种话反映他对他母亲的极大的信任。玛尔彦自己是一个贤慧和虔诚的妇女, 把伊撒扶养成为聪明和孝顺的孩子。在成熟之年说的言语, 表明不仅玛尔彦是一个虔诚的女人, 而伊撒也是一个正义的男子汉。因此, 即使他在中年, 不再直接受他母亲的影响, 他讲的话还是充满智慧而虔诚的。
这指的是犹太人企图将伊撒钉死在十字架上, 而安拉把他从十字架上解救下来。
یعنی جس طرح پرندہ انڈے سی کر بچے نکالتا ہے۔ اسی طرح تُو بھی انسانوں میں سے روحانی قابلیت کے لوگوں کو اپنی تربیت میں لے کر ایک دن اس قابل بنا دیتا تھا کہ وہ خداتعالیٰ کی طرف روحانی پرواز کرنے لگ جائیں۔
مفسرین کہتے ہیں‘ اس آیت سے ثابت ہے کہ مسیحؑ خداتعالیٰ کی طرح پرندے پیدا کرتے تھے۔ حالانکہ آیت کے الفاظ یہ ہیں کہ تو پرندوں کی طرح پیدا کرتا ہے اور پرندے مٹی کے جانور بنا کر ان میں پھونک مار کر ان کو زندہ نہیں کیا کرتے۔ بلکہ انڈے دیکر ان پر بیٹھتے ہیں اور گرم کرکے ان میں سے بچے نکالتے ہیں۔ اسی طرح مسیحؑ کرتا تھا کہ طینی صفت لوگوں کو چن کر ان کی تربیت کرتا تھا اور اپنے کلام سے ان کو گرمی پہنچاتا تھا یہاں تک کہ وہ بے جان انسان روحانی انسان بن جاتے تھے اور سب نبی ہی ایسا کرتے ہیں مسیحؑ کی اس میں کوئی خصوصیت نہیں۔
دیکھئے نوٹ سورہ آل عمران آیت نمبر۵۰۔
مفسرین کہتے ہیں کہ اس سے ثابت ہوتا ہے مسیح مُردے زندہ کرتے تھے حالانکہ قرآن کریم میں صاف لکھا ہے کہ مُردے سوائے خداتعالیٰ کے کوئی زندہ نہیں کرتا۔ چنانچہ اللہ تعالیٰ فرماتا ہے لَآ اِلٰـہَ اِلَّا ھُوَ یُحْیٖ وَ یُمِیْتُ رَبُّکُمْ وَ رَبُّ اٰبَآءِ کُمُ الْاَوَّلِیْنَ (الدخان: ۹)کہ خداتعالیٰ کے سوا تمہارا کوئی معبودنہیں وہی زندہ بھی کرتا ہے اور مارتا بھی ہے اور وہ تمہارا بھی رب ہے اور تمہارے باپ دادوں کا بھی رب تھا۔ اسی طرح فرماتا ہے اَمِ اتَّخَذُوْا مِنْ دُوْنِہٖ اَوْلِیَآءَ فَاللّٰہُ ھُوَ الْوَلِیُّ وَ ھُوَ یُحْیِ الْمَوْتٰی وَھُوَ عَلٰی کُلِّ شَیْئٍ ق
اس سے صاف ثابت ہے کہ یہودی مسیحؑ کو صلیب پر مارنے میں کامیاب نہیں ہوئے تھے۔ مفسرین کی رائے کے مطابق اس کے یہ معنے کرنا کہ کسی اور شخص کی شکل بدل کر مسیح کی جگہ صلیب پر لٹکا دیا گیا تھا مضحکہ خیز خیال ہے۔ اگر کسی شخص کو شکل بدل کر لٹکا دیا گیا تھا تو پھر یہودی سچے ہوئے کیونکہ وہ تو یہی سمجھتے تھے کہ ہم نے مسیحؑ کو صلیب پر لٹکا دیا ہے اور وہ اس پر مر گیا ہے۔ پھر اس آیت کی وہ تو تصدیق نہیں کر سکتے۔ بعض لوگوں کو یہاں دھوکہ لگتا ہے کہ ایسے تمام الفاظ مسیحؑ کی نسبت کیوں استعمال کیے جاتے ہیں۔ اس کا جواب یہ ہے کہ مسیحؑ کی نسبت یہ پیشگوئی تھی کہ وہ تمثیلوں میں باتیں کرے گا۔ (متی ب
5:12.
2:88; 2:254.
3:49.
3:50.
The act of speaking in the cradle signifies speaking words of wisdom and piety in childhood. This sort of speaking by Jesus reflected great credit on his mother, who, herself being a wise and pious lady, brought him up as a wise and pious child. And the speaking of good words in middle age shows that not only was Mary a pious woman, but Jesus too was a righteous man so that even when he was of middle age and was no longer under the direct influence of his mother, he spoke words of piety and wisdom. See also {418}.
See {420D} and {420E}.
The reference is to the attempts of Jews to kill Jesus on the cross from which God delivered him.
2:88; 2:254.
3:47.
3:49.
3:50.
5:12.
Commentary:
In the clause, thou didst speak to the people in the cradle and when of middle age, the act of speaking in the cradle signifies speaking words of wisdom and piety in childhood. This sort of speaking on the part of Jesus reflected great credit on his mother, who, herself being wise and pious, brought him up as a wise and pious child. And the speaking of good words in middle age shows that not only was Mary a pious woman, but Jesus, too, was a righteous man so that even when he was of middle age and was no longer under the direct influence of his mother, he spoke words of piety and wisdom to men. See also 3:47 & 3:49, 50, where similar works of Jesus, i.e. the creation of birds and the quickening of the dead, etc. have been discussed.
Protection similar to that alluded to in the latter part of this verse in the words, I restrained the Children of Israel from putting thee to death, was promised to the Holy Prophet as well (5:68). This promise met with a remarkable fulfilment. Though, even at Mecca, his life was in constant danger, at Medina that danger very much increased. The Holy Prophet led many expeditions in person and several attempts were made on his life. At Uhud, he was severely wounded and at Hunain he was left alone among a large host of bloodthirsty archers. Yet amidst all these dangers he remained safe, and after having triumphed over his enemies, passed away peacefully in his house at Medina. The reference in the present verse is to the attempts of the Jews to kill Jesus on the cross, from which—accursed death—God delivered him. The words, I restrained the Children of Israel, should not, however, be understood to mean that Jesus suffered even no persecution at the hands of his enemies. A similar expression has been used with regard to early Muslims in the Quran (5:12), but it is a well-known fact that they had to pass through grievous trials and tribulations. The expression thus only means that the enemy will fail to kill Jesus, whom God will protect from being destroyed.
a
3:49.
b
3:50.
c
2:88; 2:254.
d
3:47.
400
在摇篮里讲话这个动作意指在童年时期讲智慧和孝顺的话。伊撒讲这种话反映他对他母亲的极大的信任。玛尔彦自己是一个贤慧和虔诚的妇女, 把伊撒扶养成为聪明和孝顺的孩子。在成熟之年说的言语, 表明不仅玛尔彦是一个虔诚的女人, 而伊撒也是一个正义的男子汉。因此, 即使他在中年, 不再直接受他母亲的影响, 他讲的话还是充满智慧而虔诚的。
401
这指的是犹太人企图将伊撒钉死在十字架上, 而安拉把他从十字架上解救下来。
1
یعنی جس طرح پرندہ انڈے سی کر بچے نکالتا ہے۔ اسی طرح تُو بھی انسانوں میں سے روحانی قابلیت کے لوگوں کو اپنی تربیت میں لے کر ایک دن اس قابل بنا دیتا تھا کہ وہ خداتعالیٰ کی طرف روحانی پرواز کرنے لگ جائیں۔
2
مفسرین کہتے ہیں‘ اس آیت سے ثابت ہے کہ مسیحؑ خداتعالیٰ کی طرح پرندے پیدا کرتے تھے۔ حالانکہ آیت کے الفاظ یہ ہیں کہ تو پرندوں کی طرح پیدا کرتا ہے اور پرندے مٹی کے جانور بنا کر ان میں پھونک مار کر ان کو زندہ نہیں کیا کرتے۔ بلکہ انڈے دیکر ان پر بیٹھتے ہیں اور گرم کرکے ان میں سے بچے نکالتے ہیں۔ اسی طرح مسیحؑ کرتا تھا کہ طینی صفت لوگوں کو چن کر ان کی تربیت کرتا تھا اور اپنے کلام سے ان کو گرمی پہنچاتا تھا یہاں تک کہ وہ بے جان انسان روحانی انسان بن جاتے تھے اور سب نبی ہی ایسا کرتے ہیں مسیحؑ کی اس میں کوئی خصوصیت نہیں۔
3
دیکھئے نوٹ سورہ آل عمران آیت نمبر۵۰۔
4
مفسرین کہتے ہیں کہ اس سے ثابت ہوتا ہے مسیح مُردے زندہ کرتے تھے حالانکہ قرآن کریم میں صاف لکھا ہے کہ مُردے سوائے خداتعالیٰ کے کوئی زندہ نہیں کرتا۔ چنانچہ اللہ تعالیٰ فرماتا ہے لَآ اِلٰـہَ اِلَّا ھُوَ یُحْیٖ وَ یُمِیْتُ رَبُّکُمْ وَ رَبُّ اٰبَآءِ کُمُ الْاَوَّلِیْنَ (الدخان: ۹)کہ خداتعالیٰ کے سوا تمہارا کوئی معبودنہیں وہی زندہ بھی کرتا ہے اور مارتا بھی ہے اور وہ تمہارا بھی رب ہے اور تمہارے باپ دادوں کا بھی رب تھا۔ اسی طرح فرماتا ہے اَمِ اتَّخَذُوْا مِنْ دُوْنِہٖ اَوْلِیَآءَ فَاللّٰہُ ھُوَ الْوَلِیُّ وَ ھُوَ یُحْیِ الْمَوْتٰی وَھُوَ عَلٰی کُلِّ شَیْئٍ ق
5
اس سے صاف ثابت ہے کہ یہودی مسیحؑ کو صلیب پر مارنے میں کامیاب نہیں ہوئے تھے۔ مفسرین کی رائے کے مطابق اس کے یہ معنے کرنا کہ کسی اور شخص کی شکل بدل کر مسیح کی جگہ صلیب پر لٹکا دیا گیا تھا مضحکہ خیز خیال ہے۔ اگر کسی شخص کو شکل بدل کر لٹکا دیا گیا تھا تو پھر یہودی سچے ہوئے کیونکہ وہ تو یہی سمجھتے تھے کہ ہم نے مسیحؑ کو صلیب پر لٹکا دیا ہے اور وہ اس پر مر گیا ہے۔ پھر اس آیت کی وہ تو تصدیق نہیں کر سکتے۔ بعض لوگوں کو یہاں دھوکہ لگتا ہے کہ ایسے تمام الفاظ مسیحؑ کی نسبت کیوں استعمال کیے جاتے ہیں۔ اس کا جواب یہ ہے کہ مسیحؑ کی نسبت یہ پیشگوئی تھی کہ وہ تمثیلوں میں باتیں کرے گا۔ (متی ب
a
2:88; 2:254.
b
3:47.
c
3:49.
d
3:50.
e
5:12.
738
Commentary:
In the clause, thou didst speak to the people in the cradle and when of middle age, the act of speaking in the cradle signifies speaking words of wisdom and piety in childhood. This sort of speaking on the part of Jesus reflected great credit on his mother, who, herself being wise and pious, brought him up as a wise and pious child. And the speaking of good words in middle age shows that not only was Mary a pious woman, but Jesus, too, was a righteous man so that even when he was of middle age and was no longer under the direct influence of his mother, he spoke words of piety and wisdom to men. See also 3:47 & 3:49, 50, where similar works of Jesus, i.e. the creation of birds and the quickening of the dead, etc. have been discussed.
Protection similar to that alluded to in the latter part of this verse in the words, I restrained the Children of Israel from putting thee to death, was promised to the Holy Prophet as well (5:68). This promise met with a remarkable fulfilment. Though, even at Mecca, his life was in constant danger, at Medina that danger very much increased. The Holy Prophet led many expeditions in person and several attempts were made on his life. At Uhud, he was severely wounded and at Hunain he was left alone among a large host of bloodthirsty archers. Yet amidst all these dangers he remained safe, and after having triumphed over his enemies, passed away peacefully in his house at Medina. The reference in the present verse is to the attempts of the Jews to kill Jesus on the cross, from which—accursed death—God delivered him. The words, I restrained the Children of Israel, should not, however, be understood to mean that Jesus suffered even no persecution at the hands of his enemies. A similar expression has been used with regard to early Muslims in the Quran (5:12), but it is a well-known fact that they had to pass through grievous trials and tribulations. The expression thus only means that the enemy will fail to kill Jesus, whom God will protect from being destroyed.
a
5:12.
b
2:88; 2:254.
d
3:49.
e
3:50.
804
The act of speaking in the cradle signifies speaking words of wisdom and piety in childhood. This sort of speaking by Jesus reflected great credit on his mother, who, herself being a wise and pious lady, brought him up as a wise and pious child. And the speaking of good words in middle age shows that not only was Mary a pious woman, but Jesus too was a righteous man so that even when he was of middle age and was no longer under the direct influence of his mother, he spoke words of piety and wisdom. See also {418}.
805
See {420D} and {420E}.
806
The reference is to the attempts of Jews to kill Jesus on the cross from which God delivered him.
عَفَا ٱللَّهُ عَنكَ لِمَ أَذِنتَ لَهُمْ حَتَّىٰ يَتَبَيَّنَ لَكَ ٱلَّذِينَ صَدَقُوا۟ وَتَعْلَمَ ٱلْكَٰذِبِينَ
عَفَا اللهُ عَنْكَ (‘Afallahu ‘Anka) 这一阿拉伯习惯用语不是意指宽恕穆圣犯的任何罪过, 相反地表示安拉对他的喜爱和关怀。
The Arabic expression ‘Afallahu ‘Anka signifies no forgiveness of any sin having been committed by the Holy Prophet, rather it expresses Divine love and solicitude for him.
Important Words:
عفا اللّٰه عنك (Allah remove thy cares). عفا means, he or it effaced, erased or obliterated a trace, etc. They say عفا اللّٰه عنه i.e. may God efface from him his sin, fault, offence, etc. Sometimes the expression عفا الله عنك is used where no sin or fault has preceded and is not even conceivable. For instance, an Arab would say to one whom he holds in high esteem عفا اللّٰه عنكmeaning, may God set thy affairs aright and bring honour and glory to thee (Aqrab). See also 2:110; 2:188 & 2:220.
Commentary:
As shown under Important Words, the word عفو does not necessarily imply the committing of a sin on the part of a person about whom it is used, for it is also used for a person who has committed no sin and even for him who is incapable of committing a sin. In fact, the expression عفا اللّٰه عنك is sometimes used to express love or respect; and here it implies a desire that the Prophet may be relieved of his cares and difficulties.
The expression, Why didst thou permit them to stay behind, is intended to hint that the refusal on the part of the Holy Prophet to give them leave would have served the useful purpose of unmasking the hypocrisy of the hypocrites. Of those who remained behind, only about half came to the Holy Prophet to ask his leave, while the majority stayed behind without asking his permission and without explaining their inability to accompany him.
569
عَفَا اللهُ عَنْكَ (‘Afallahu ‘Anka) 这一阿拉伯习惯用语不是意指宽恕穆圣犯的任何罪过, 相反地表示安拉对他的喜爱和关怀。
1202
Important Words:
عفا اللّٰه عنك (Allah remove thy cares). عفا means, he or it effaced, erased or obliterated a trace, etc. They say عفا اللّٰه عنه i.e. may God efface from him his sin, fault, offence, etc. Sometimes the expression عفا الله عنك is used where no sin or fault has preceded and is not even conceivable. For instance, an Arab would say to one whom he holds in high esteem عفا اللّٰه عنكmeaning, may God set thy affairs aright and bring honour and glory to thee (Aqrab). See also 2:110; 2:188 & 2:220.
Commentary:
As shown under Important Words, the word عفو does not necessarily imply the committing of a sin on the part of a person about whom it is used, for it is also used for a person who has committed no sin and even for him who is incapable of committing a sin. In fact, the expression عفا اللّٰه عنك is sometimes used to express love or respect; and here it implies a desire that the Prophet may be relieved of his cares and difficulties.
The expression, Why didst thou permit them to stay behind, is intended to hint that the refusal on the part of the Holy Prophet to give them leave would have served the useful purpose of unmasking the hypocrisy of the hypocrites. Of those who remained behind, only about half came to the Holy Prophet to ask his leave, while the majority stayed behind without asking his permission and without explaining their inability to accompany him.
1189
The Arabic expression ‘Afallahu ‘Anka signifies no forgiveness of any sin having been committed by the Holy Prophet, rather it expresses Divine love and solicitude for him.
إِذْ قَالَ لِأَبِيهِ يَٰٓأَبَتِ لِمَ تَعْبُدُ مَا لَا يَسْمَعُ وَلَا يُبْصِرُ وَلَا يُغْنِى عَنكَ شَيْـًٔا
6:75; 21:53; 26:71; 37:86, 87.
6:75; 21:53; 26:71; 37:86, 87.
6:76; 21:53; 26:71; 37:86-87.
Important Words:
اب (father) which originally was ابوmeans, a father; a grandfather; an ancestor; a paternal uncle. ابوالمرأة means, the woman’s husband. ابت in reality is ابی (my father). According to Arabic usage ی has been converted into ت (Lane & Aqrab).
Commentary:
The point whether Abraham’s اب (ab) whose name at another place in the Quran (6:75) has been given as Azar was his father, uncle or grandfather, is much in dispute. In 2:134 Ishmael who was Jacob’s uncle has been spoken of as his اب (ab). Whether Azar was Abraham’s father or uncle does not possess much significance. From a study of all relevant historical facts, however, we are inclined to the view that Azar was Abraham’s father, though according to some Talmudic traditions Abraham’s father had died while he was young and he was left an orphan.
In Genesis (11: 26) Abraham’s father’s name has been given as Terah while Luke (3: 34) gives it as Thara. The Talmud agrees with Luke and says that his name was Thara. It also gives his name as Zarah. Eusebius, the father of ecclesiastical history, however, gives Athar as the name of the great Patriarch’s father (Sale). This shows that even among the Jews there existed no unanimity of views as to the name of Abraham’s father. The fact that Eusebius followed neither Genesis (11: 26) nor (Luke 3: 34) indicates that he had very strong reasons to differ from these two well-known sources. The two names, Athar of Eusebius and Azar of the Quran closely resemble each other. The Quranic version is therefore much more reliable and akin to reality than that of the Bible. See also 6:75.
The attributes "All-Hearing" and "All-Seeing" are among the most important Divine attributes. It is our conviction that God sees us when we are in trouble and hears our prayers when we pray to Him which is really at the root of our belief in God. If once we cease to believe in these two attributes, we cease to believe in God. But these two attributes are here further complemented by a third—the attribute غنیwhich means, One Who has no need of others and is Self-Sufficient but Whose help others need and upon Whom they are dependent. If God is not غنی and cannot come to our help when we need it, then His attributes "All-Seeing" and "All-Hearing" are of no use. Abraham has indeed adduced a most convincing and unassailable argument against idol-worship, viz. if the idols do neither see when their votaries are in trouble, nor hear their prayers when they call on them, nor do they come to their help when they need it, then what sense or purpose there is in worshipping such useless things?
a
6:75; 21:53; 26:71; 37:86, 87.
a
6:76; 21:53; 26:71; 37:86-87.
2186
Important Words:
اب (father) which originally was ابوmeans, a father; a grandfather; an ancestor; a paternal uncle. ابوالمرأة means, the woman’s husband. ابت in reality is ابی (my father). According to Arabic usage ی has been converted into ت (Lane & Aqrab).
Commentary:
The point whether Abraham’s اب (ab) whose name at another place in the Quran (6:75) has been given as Azar was his father, uncle or grandfather, is much in dispute. In 2:134 Ishmael who was Jacob’s uncle has been spoken of as his اب (ab). Whether Azar was Abraham’s father or uncle does not possess much significance. From a study of all relevant historical facts, however, we are inclined to the view that Azar was Abraham’s father, though according to some Talmudic traditions Abraham’s father had died while he was young and he was left an orphan.
In Genesis (11: 26) Abraham’s father’s name has been given as Terah while Luke (3: 34) gives it as Thara. The Talmud agrees with Luke and says that his name was Thara. It also gives his name as Zarah. Eusebius, the father of ecclesiastical history, however, gives Athar as the name of the great Patriarch’s father (Sale). This shows that even among the Jews there existed no unanimity of views as to the name of Abraham’s father. The fact that Eusebius followed neither Genesis (11: 26) nor (Luke 3: 34) indicates that he had very strong reasons to differ from these two well-known sources. The two names, Athar of Eusebius and Azar of the Quran closely resemble each other. The Quranic version is therefore much more reliable and akin to reality than that of the Bible. See also 6:75.
The attributes "All-Hearing" and "All-Seeing" are among the most important Divine attributes. It is our conviction that God sees us when we are in trouble and hears our prayers when we pray to Him which is really at the root of our belief in God. If once we cease to believe in these two attributes, we cease to believe in God. But these two attributes are here further complemented by a third—the attribute غنیwhich means, One Who has no need of others and is Self-Sufficient but Whose help others need and upon Whom they are dependent. If God is not غنی and cannot come to our help when we need it, then His attributes "All-Seeing" and "All-Hearing" are of no use. Abraham has indeed adduced a most convincing and unassailable argument against idol-worship, viz. if the idols do neither see when their votaries are in trouble, nor hear their prayers when they call on them, nor do they come to their help when they need it, then what sense or purpose there is in worshipping such useless things?
a
6:75; 21:53; 26:71; 37:86, 87.
إِنَّهُمْ لَن يُغْنُوا۟ عَنكَ مِنَ ٱللَّهِ شَيْـًٔا ۚ وَإِنَّ ٱلظَّٰلِمِينَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ ۖ وَٱللَّهُ وَلِىُّ ٱلْمُتَّقِينَ
5:52; 9:67.
b
5:52; 9:67.
لَّقَدْ كُنتَ فِى غَفْلَةٍ مِّنْ هَٰذَا فَكَشَفْنَا عَنكَ غِطَآءَكَ فَبَصَرُكَ ٱلْيَوْمَ حَدِيدٌ
یعنی آج تو اپنے سب عیب و صواب کو اچھی طرح سمجھ رہا ہے اور وہ دنیوی حالت بھول گیا ہے جبکہ اپنے ہر قول و فعل کے اچھے ہونے پر اصرار کرتا تھا۔
یعنی اس کے ساتھ لگا ہوا گواہ۔
In the next world the veil will be lifted from the eyes of man and his vision and mental perception will become clearer and sharper. He will see the consequences of his actions in an embodied form which were hidden from his eyes in this world and will realize that, which he used to regard merely as an illusion, was a hard and stark reality.
Important Words:
بصر (eye) means, eye; the light whereby the organ of sight perceives the things; knowledge; discernment; intelligence (Lane & Aqrab).
حدید (sharp) is derived from حد which means, he turned away or averted a person from a thing. حد شیئا عن غیرہ means, he distinguished or separated by some mark a thing from another. حد السکین means, he sharpened the knife. حد بصرہ الیه means, he looked sharply or attentively at him. رجل حدید means, a man sharp of intellect or understanding (Lane).
Commentary:
The verse means that in the next world the veil will be lifted from the eyes of man and his vision and mental perception will become clearer and sharper. He will see the consequences of his actions in an embodied form which were hidden from his eyes in this world and will realize that which he used to regard merely as an illusion, was a hard and stark reality.
2
یعنی آج تو اپنے سب عیب و صواب کو اچھی طرح سمجھ رہا ہے اور وہ دنیوی حالت بھول گیا ہے جبکہ اپنے ہر قول و فعل کے اچھے ہونے پر اصرار کرتا تھا۔
3
یعنی اس کے ساتھ لگا ہوا گواہ۔
3874
Important Words:
بصر (eye) means, eye; the light whereby the organ of sight perceives the things; knowledge; discernment; intelligence (Lane & Aqrab).
حدید (sharp) is derived from حد which means, he turned away or averted a person from a thing. حد شیئا عن غیرہ means, he distinguished or separated by some mark a thing from another. حد السکین means, he sharpened the knife. حد بصرہ الیه means, he looked sharply or attentively at him. رجل حدید means, a man sharp of intellect or understanding (Lane).
Commentary:
The verse means that in the next world the veil will be lifted from the eyes of man and his vision and mental perception will become clearer and sharper. He will see the consequences of his actions in an embodied form which were hidden from his eyes in this world and will realize that which he used to regard merely as an illusion, was a hard and stark reality.
2808
In the next world the veil will be lifted from the eyes of man and his vision and mental perception will become clearer and sharper. He will see the consequences of his actions in an embodied form which were hidden from his eyes in this world and will realize that, which he used to regard merely as an illusion, was a hard and stark reality.
وَوَضَعْنَا عَنكَ وِزْرَكَ